New Admissions Quotes

I see you like to study,” I said. “Well done.” Percy snorted. “I hate to study. I’ve been guaranteed admission with a full scholarship to New Rome University, but they’re still requiring me to pass all my high school courses and score well on the SAT. Can you believe that? Not to mention I have to pass the DSTOMP.” “The what?” Meg asked. “An exam for Roman demigods,” I told her. “The Demigod Standard Test of Mad Powers.” Percy frowned. “That’s what it stands for?” “I should know. I wrote the music and poetry analysis sections.” “I will never forgive you for that,” Percy said.

If you make a mistake, admit it. Any attempt at cover-up will ultimately backfire. At some level the patient will sense you are acting in bad faith, and therapy will suffer. Furthermore, an open admission of error is good model-setting for patients and another sign that they matter to you.

It was a masterly piece of work. But once you began admitting explanations in terms of purpose— well, you didn't know what the result might be. It was the sort of idea that might easily decondition the more unsettled minds among the higher castes—make them lose their faith in happiness as the Sovereign Good and take to believing, instead, that the goal was somewhere beyond, somewhere outside the present human sphere; that the purpose of life was not the maintenance of well-being, but some intensification and refining of consciousness, some enlargement of knowledge. Which was, the Controller reflected, quite possibly true. But not, in the present circumstance, admissible.

I have been accused of a habit of changing my opinions. I am not myself in any degree ashamed of having changed my opinions. What physicist who was already active in 1900 would dream of boasting that his opinions had not changed during the last half century? In science men change their opinions when new knowledge becomes available; but philosophy in the minds of many is assimilated rather to theology than to science. The kind of philosophy that I value and have endeavoured to pursue is scientific, in the sense that there is some definite knowledge to be obtained and that new discoveries can make the admission of former error inevitable to any candid mind. For what I have said, whether early or late, I do not claim the kind of truth which theologians claim for their creeds. I claim only, at best, that the opinion expressed was a sensible one to hold at the time when it was expressed. I should be much surprised if subsequent research did not show that it needed to be modified. I hope, therefore, that whoever uses this dictionary will not suppose the remarks which it quotes to be intended as pontifical pronouncements, but only as the best I could do at the time towards the promotion of clear and accurate thinking. Clarity, above all, has been my aim.

Americans hold that every problem has a solution; Chinese think that each solution is an admission ticket to a new set of problems.

…the American reader cannot bear a surprise. He knows that this is the greatest country on earth…and evidence to the contrary is not admissible. That means no inconvenient facts, no new information. If you really want the reader’s attention, you must flatter him. Make his prejudices your own. Tell him things he already knows. He will love your soundness.

The Jews have made him [Yahweh] the assassin of the human species, to make room for the religion of the Jews. The Christians have made him the murderer of himself, and the founder of a new religion to supersede and expel the Jewish religion. And to find pretence and admission for these things, they must have supposed his power or his wisdom imperfect, or his will changeable; and the changeableness of the will is the imperfection of the judgement.

The world is the schoolroom of God. Our being in school does not make us learn, but within that school is the opportunity for all learning. It has its grades and its classes, its sciences and its arts, and admission to it is the birthright of man. Its graduates are its teachers, its pupils are all created things. Its examples are Mature, and its rules are God's laws. Those who would go into the greater colleges and universities must first, day by day, and year by year, work through the common school of life and present to their new teachers the diplomas they have won, upon which is written the name that none may read save those who have received it. The hours may be long, and the teachers cruel, but each of us must walk that path, and the only ones ready to go onward are those who have passed through the gateway of experience.

Happiness is not a zero-sum game. It's the only case in which the resources are limitless, and in which the rich can get richer at no expense to anyone else. That day in the park, I found it remarkably easy to own my happiness and celebrate Kate's as well. It's a strange thing, though, how rare, maybe impossible, it is to have everyone you care about thriving at the same time. For a short spell, life seems certain and stable, until something shifts and redistributes, randomly, unpredictably, and when you look around at the new landscape, you see that it's someone else's turn now. You redirect your attention to focus on the friend in need. You hope - you know - they will do the same for you, when your turn comes.

A pity, he thought, as he signed his name. It was a masterly piece of work. But once you began admitting explanations in terms of purpose-well, you didn’t know what the result might be. It was the sort of idea that might easily decondition the more unsettled minds among the higher castes-make them lose their faith in happiness as the Sovereign Good and take to believing, instead, that the goal was somewhere beyond, somewhere outside the present human sphere, that the purpose of life was not the maintenance of well-being, but some intensification and refining of consciousness, some enlargement of knowledge. Which was, the Controller reflected, quite possibly true. But not, in the present circumstance, admissible. He picked up his pen again, and under the words “Not to be published” drew a second line, thicker and blacker than the first; then sighed, “What fun it would be,” he thought, “if one didn’t have to think about happiness!

We shouldn’t have tried to create new symbols,” he said. We should’ve realized we weren’t supposed to introduce uncertainties into accepted belief, that we weren’t supposed to stir up curiosity about God. We are daily confronted by the terrifying instability of all things human, yet we permit our religions to grow more rigid and controlled, more conforming and oppressive. What is this shadow across the highway of Divine Command? It is a warning that institutions endure, that symbols endure when their meaning is lost, that there is no summa of all attainable knowledge. "Admission" of C.E.T. Chairman Toure Bomoko, in "Appendix II: The Religion of Dune

I might not get into any of them,” Adam said. “It might have been for nothing.” “Whatever. Then you make a new list.” “You don’t understand. I’d miss a semester unless I went for rolling admissions and that completely screws up the financial aid. Look, I don’t expect you to care about this.” Right after saying this, Adam said, in a different voice, “I’m being a shithead.” “You are. And a shitfoot. Where are your shoes?” “Still under the table.” “Opal, could you get them for him?” Opal could not, because it was too boring to go back to the house when they were out here being exciting in the dark. What she could get them was that jar of twenty fireflies, which she released in Adam’s face as she scampered by him. He reared back while Ronan enjoyed the scenery. “She’s so useful,” Adam said. Opal preened.

You get older, and things change. That’s the price of admission. You lose the people who knew you first, and then you start to lose everyone else. You lose your work. You lose the place where you grew up. You get things in return—new people, new hobbies, a chance to see everything new that the world has to throw at you. But you lose the things you’ve had the longest, the things that went into making you.

Ben walked into the house and up the stairs with his two canes, but he propelled himself about much of the time after that in a wheeled chair, having decided that it was not an admission of defeat but rather a moving forward into a new, differently active phase of his life.

In the fall of 2004, after both WMDs and easy victory were revealed as mirages, a presidential aide made an astounding admission to The New York Times Magazine. The White House, he said, didn’t waste time worrying about those “in what we call the reality-based community” who “believe that solutions emerge from your judicious study of discernible reality.” That, the aide said, “is not the way the world really works anymore. . . . When we act, we create our own reality.

I was a spectator who had gotten free admission to a freak show.

Brave New World founded my nascent moral philosophy and became the subject of my college admissions essay, in which I argued that happiness was not the point of life.

The birth of new knowledge begins with an admission of old ignorance.

All new inmates were stripped of their clothing and whatever personal belongings they possessed. They were then required to enter a communal bath and scrub themselves in water that had been used by every other person who had gained admission that day. Following this, much like prisoners, inmates were clothed in a functional workhouse uniform, which never truly belonged to them.

The going rate in Silicon Valley, where I live, is roughly four hundred dollars per hour for the top coaches. This can amount to tens of thousands of dollars to assist one student through a college admissions cycle.

Down at the beginning of the new road, at park headquarters, is the new entrance station and visitor center, where admission fees are collected and where the rangers are going quietly nuts answering the same three basic questions five hundred times a day: (1) Where’s the john? (2) How long’s it take to see this place? (3) Where’s the Coke machine? Progress has come at last to the Arches, after a million years of neglect. Industrial Tourism has arrived. What

The classic components considered in college admissions are grades, standardized tests, extracurriculars, essays, and letters of recommendation. AI will change how most if not all of these factors are valued, developed, and evaluated.

Some form of natural teleology, a type of explanation whose intelligibility I briefly defended in the last chapter, would be an alternative to a miracle— either in the sense of a wildly improbable fluke or in the sense of a divine intervention in the natural order. The tendency for life to form may be a basic feature of the natural order, not explained by the nonteleological laws of physics and chemistry. This seems like an admissible conjecture given the available evidence. And once there are beings who can respond to value, the rather different teleology of intentional action becomes part of the historical picture , resulting in the creation of new value. The universe has become not only conscious and aware of itself but capable in some respects of choosing its path into the future—though all three, the consciousness, the knowledge, and the choice, are dispersed over a vast crowd of beings, acting both individually and collectively.

These are spiritual afflictions in and of themselves, but in religious communities, when whiteness becomes inseparable from the character of God, you’ll find customs such as evangelism equated with conquering, but admissible under the guise of “love.” You’ll find guilt-driven spirituality, which is obsessed with alleviating guilt and becoming “clean”—for whiteness always carries the memory of what it has done to those in bodies of color, and guilt is its primary tormentor. The irony, of course, is that this guilt cannot be relieved save by a rending of whiteness from the image of God (which the force of whiteness will never do). In order to rend whiteness from the face of God, we must do more than make new images.

I’m always on the go, always dating someone new and then heartbroken a week later. But the truth is…” She sucked in a breath like she just realized the truth she was speaking of, and it killed her. “The truth is I’m always on the go because I don’t feel like I have a safe place to land.” I closed my eyes, suppressing a curse as my heart cracked at her admission. Then, I tilted her chin, and I made sure she was looking at me when I said, “You always have a safe place to land with me.

Let it be admitted at once, mournful as the admission is, that every instinct in his intelligence went out at first to greet the new light. It had hardly done so, when a recollection of the opening chapter of 'Genesis' checked it at the outset.

Atheism is the default position in any scientific inquiry, just as a-quarkism or a-neutrinoism was. That is, any entity has to earn its admission into a scientific account either via direct evidence for its existence or because it plays some fundamental explanatory role. Before the theoretical need for neutrinos was appreciated (to preserve the conservation of energy) and then later experimental detection was made, they were not part of the accepted physical account of the world. To say physicists in 1900 were 'agnostic' about neutrinos sounds wrong: they just did not believe there were such things. As yet, there is no direct experimental evidence of a deity, and in order for the postulation of a deity to play an explanatory role there would have to be a lot of detail about how it would act. If, as you have suggested, we are not “good judges of how the deity would behave,” then such an unknown and unpredictable deity cannot provide good explanatory grounds for any phenomenon. The problem with the 'minimal view' is that in trying to be as vague as possible about the nature and motivation of the deity, the hypothesis loses any explanatory force, and so cannot be admitted on scientific grounds. Of course, as the example of quarks and neutrinos shows, scientific accounts change in response to new data and new theory. The default position can be overcome.

The cultural and political backgrounds of the two sides diverge in important aspects. The American approach to policy is pragmatic; China’s is conceptual. America has never had a powerful threatening neighbor; China has never been without a powerful adversary on its borders. Americans hold that every problem has a solution; Chinese think that each solution is an admission ticket to a new set of problems. Americans seek an outcome responding to immediate circumstances; Chinese concentrate on evolutionary change. Americans outline an agenda of practical “deliverable” items; Chinese set out general principles and analyze where they will lead. Chinese thinking is shaped in part by Communism but embraces a traditionally Chinese way of thought to an increasing extent; neither is intuitively familiar to Americans. China

The word “holistic” is meant to distinguish their method from the purely numerical process at less-selective state universities or community colleges, where a committee will automatically admit any applicant with scores or grades above an explicit threshold. It’s a cagey word, “holistic,” borrowed from New Age yogis, Gestalt therapists, makers of herbal toothpaste, and other mystifiers whose prestige depends on your not being able to figure out exactly what they’re doing. A more practical and accurate term for holistic admissions is “completely subjective.” Kat

Men create oppositions, which are not; and put them into new terms, so fixed, as whereas the meaning ought to govern the term, the term in effect governeth the meaning. There be also two false peaces, or unities: the one, when the peace is grounded, but upon an implicit ignorance; for all colors will agree in the dark: the other, when it is pieced up, upon a direct admission of contraries, in fundamental points. For truth and falsehood, in such things, are like the iron and clay, in the toes of Nebuchadnezzar’s image; they may cleave, but they will not incorporate.

It is far more convenient to imagine that a majority of young African American men in urban areas freely chose a life of crime than to accept the real possibility that their lives were structured in a way that virtually guaranteed their early admission into a system from which they can never escape.

Like so many prophets before him, Muhammad never claimed to have invented a new religion. By his own admission, Muhammad’s message was an attempt to reform the existing religious beliefs and cultural practices of pre-Islamic Arabia so as to bring the God of the Jews and Christians to the Arab peoples. “[

The novel is alive and thriving through various strategies of renovation. The merging of fiction and reality, of memoir and narrative, is one great current source of strength. The reimagining of the historical novel is a second. And the third is the admission of new voices previously unheard or slienced.

Seizing on the reduced-ranks situation, Gotti urged Gigante to reinforce his family with forty additional men. Sammy the Bull Gravano knew that Gotti was scheming to undercut Gigante and to court loyalty from the new Genovese cadre by informing them that he was responsible for their admission into Cosa Nostra.

For evolution to be true, there would have been innumerable transitional forms between different types of creatures. Therefore, for every known fossil species, many more must have existed to connect it to its ancestors and descendents [sic]. This is yet another example of evolutionary conclusions coming before the evidence. Really, the claim is an implicit admission that large numbers of transitional forms are predicted, which heightens the difficulty for evolutionists, given how few there are that even they could begin to claim were candidates. . . . Evolutionists believe that mutation provides new information for selection. But no known mutation has ever increased genetic information, although there should be many examples observable today if mutation/selection were truly adequate to explain the goo-to-you theory. . . . Adaptation and natural selection are biological facts; amoeba-to-man evolution is not. Natural selection can only work on the genetic information present in a population of organisms--it cannot create new information. For example, since no known reptiles have genes for feathers, no amount of selection will produce a feathered reptile. Mutations in genes can only modify or eliminate existing structures, not create new ones. If in a certain environment a lizard survives better with smaller legs, or no legs, then varieties with this trait will be selected for. This might more accurately be called devolution, not evolution. . . . Note that even if such a mutation were ever discovered, evolutionists would still need to find hundreds more to give their theory the observational boost it desperately needs.

He found himself keeping mental lists of new things he had heard and encountered. But he could never ask anyone for the answers. To do so would be an admission of extreme otherness, which would invite further questions and would leave him exposed, and which would inevitably lead to conversations he definitely was not prepared to have.

But the coffeehouse was still the best place to keep up with everything new. In order to understand this, it must be said that the Viennese coffeehouse is a particular institution which is not comparable to any other in the world. As a matter of fact, it is a sort of democratic club to which admission costs the small price of a cup of coffee. Upon payment of this mite every guest can sit for hours on end, discuss, write, play cards, receive his mail, and, above all, can go through an unlimited number of newspapers and magazines. Perhaps nothing has contributed as much to the intellectual mobility and the international orientation of the Austrian as that he could keep abreast of all world events in the coffeehouse, and at the same time discuss them in the circle of his friends. For, thanks to the collectivity of our interests, we followed the orbis pictus of artistic events not with two, but with twenty and forty eyes. What one of us had overlooked was noticed by another, and since in our constant childish, boastful, and almost sporting ambition we wished to outdo each other in our knowledge of the very latest thing, we found ourselves actually in a sort of constant rivalry for the sensational.

To know our own self is bliss. To see themselves clearly, a person must plunge themselves into the world they inhabit. We enhance our personal perspective by acquiring knowledge of the world. The more one knows about living through vivid personal encounters in the world that they occupy, the more that a person will come to understand him or herself. Self-knowledge requires an honest accounting of a person’s experiences, frank admission of their furtive desires, and gracious acceptance of reality without surrendering their willingness to work to improve oneself and comfort other people. By attaching images to their real life experiences and secret dreams, a person learns rightly about the world. By writing about what adversities they experienced, a person can consciously go about integrating new ideas into their way of living.

American approach to policy is pragmatic; China’s is conceptual. America has never had a powerful threatening neighbor; China has never been without a powerful adversary on its borders. Americans hold that every problem has a solution; Chinese think that each solution is an admission ticket to a new set of problems. Americans seek an outcome responding to immediate circumstances; Chinese concentrate on evolutionary change.

A New Theory of Biology,” was the title of the paper which Mustapha Mond had just finished reading. He sat for some time, meditatively frowning, then picked up his pen and wrote across the title-page: “The author’s mathematical treatment of the conception of purpose is novel and highly ingenious, but heretical and, so far as the present social order is concerned, dangerous and potentially subversive. Not to be published.” He underlined the words. “The author will be kept under supervision. His transference to the Marine Biological Station of St. Helena may become necessary.” A pity, he thought, as he signed his name. It was a masterly piece of work. But once you began admitting explanations in terms of purpose—well, you didn’t know what the result might be. It was the sort of idea that might easily decondition the more unsettled minds among the higher castes—make them lose their faith in happiness as the Sovereign Good and take to believing, instead, that the goal was somewhere beyond, somewhere outside the present human sphere; that the purpose of life was not the maintenance of well-being, but some intensification and refining of consciousness, some enlargement of knowledge. Which was, the Controller reflected, quite possibly true. But not, in the present circumstance, admissible.

The 50,000-plus students on waiting lists for admission to charter schools in New York City,1 where per-pupil expenditures average more than $20,000 a year,2 represent more than a billion dollars a year that could be lost by the traditional public school system in New York City alone, if all the students on those waiting lists were able to get into charter schools. And that is just the initial financial loss in one city during one year.

We are the sum of all people we have ever met; you change the tribe and the tribe changes you." - Fierce People Even in our sleep, pain which cannot forget falls drop by drop upon the heart until… in our despair, against our will, comes wisdom through the awful grace of God. - Aeschylus "A man like to me, Thou shalt love be loved by forever. A hand like this hand shall throw open the gates of new life to thee!" Robert Browning "Courage is grace under pressure." Ernest Hemingway "For each new morning with its light, For rest and shelter of the night, For health and food, for love and friends, For everything Thy goodness sends." ~ Ralph Waldo Emerson (1803-1882) "To laugh often and much; to win the respect of intelligent people and the affection of children; to earn the appreciation of honest critics and endure the betrayal of false friends; to appreciate beauty; to find the best in others; to leave the world a bit better; to know even one life has breathed easier because you have lived. This is to have succeeded.” ~ Ralph Waldo Emerson (1803-1882) “Prayer is not asking. It is a longing of the soul. It is daily admission of one's weakness. It is better in prayer to have a heart without words than words without a heart.” ― Mahatma Gandhi “Simplicity, patience, compassion. These three are your greatest treasures. Simple in actions and thoughts, you return to the source of being. Patient with both friends and enemies, you accord with the way things are. Compassionate toward yourself, you reconcile all beings in the world.” ― Lao Tzu, Tao Te Ching "Behind the dim unknown, standeth God within the shadow, keeping watch above his own." James Russel Lowell "My God, my Father, and my friend. Do not forsake me in the end." Wentworth Dillon

The Count of Monte Cristo, Edgar Allan Poe, Robinson Crusoe, Ivanhoe, Gogol, The Last of the Mohicans, Dickens, Twain, Austen, Billy Budd…By the time I was twelve, I was picking them out myself, and my brother Suman was sending me the books he had read in college: The Prince, Don Quixote, Candide, Le Morte D’Arthur, Beowulf, Thoreau, Sartre, Camus. Some left more of a mark than others. Brave New World founded my nascent moral philosophy and became the subject of my college admissions essay, in which I argued that happiness was not the point of life. Hamlet bore me a thousand times through the usual adolescent crises. “To His Coy Mistress” and other romantic poems led me and my friends on various joyful misadventures throughout high school—we often sneaked out at night to, for example, sing “American Pie” beneath the window of the captain of the cheerleading team. (Her father was a local minister and so, we reasoned, less likely to shoot.) After I was caught returning at dawn from one such late-night escapade, my worried mother thoroughly interrogated me regarding every drug teenagers take, never suspecting that the most intoxicating thing I’d experienced, by far, was the volume of romantic poetry she’d handed me the previous week. Books became my closest confidants, finely ground lenses providing new views of the world.

Clark cast Yale’s new admissions standards as “a statement, really, about what leadership was going to be in the country and where leaders were going to come from.” The old elite understood this and tried to fight back. Yale’s admissions officers received frosty receptions at prep schools that had once embraced them. Alumni grumbled—as in William F. Buckley’s complaint that the new standards would prefer “a Mexican-American from El Paso High . . . [over] . . . Jonathan Edwards the Sixteenth from Saint Paul’s School.” A rump of Yale’s corporation resisted: when Clark made a presentation to the corporation about constructing a new American elite based on merit rather than birth, one member interjected, “You’re talking about Jews and public school graduates as leaders. Look around you at this table. These are America’s leaders. There are no Jews here. There are no public school graduates here.

In the process, you obscure the actual reasons why people might risk their life to cross the sea – the wars and dictators that forced them from their homes. By denying the existence of these real root causes you simultaneously absolve yourself from the duty of providing sanctuary to those fleeing from them. Acknowledging this duty would prove very problematic: it would be an admission that your own failure to do so previously was the reason why so many thousands then turned in their desperation to smugglers – and why so many of them then drowned in the ocean. It would be an admission that a Syrian boards a boat only when he realises that there’s no realistic means of winning asylum from the Middle East. And an admission that Libya’s current predicament is in part the result of NATO’s (justifiable) airstrikes against Gaddafi in 2011 – and subsequent (and unjustifiable) failure to help Libya’s post-Gaddafi transition.

Let's start the new year by admitting that there is nothing less natural for us than to live for the glory of another. This admission is the doorway not to despair, but to hope. God knew that in your sin you would never live this way, so he sent his Son to live the life you couldn't, to die on your behalf, and to rise again, conquering sin and death. He did this so that you would not only be forgiven for your allegiance to you own glory, but have every grace you need to live for his.

I’ve applied to Brentwood every semester since I was a freshman. My mom fought me on it at first, but I think at this point she’s resigned herself to the fact that I’m never going to get in, so she just signs the forms without arguing. I mean, it’s Brentwood, so to get accepted you not only have to dance like you’re in Black Swan and belt out a B over high C like it’s a middle G and cry on cue through a memorized six thousand lines of Shakespeare, but you have to do it all at once, while having a 4.0 and forking over a hundred thousand dollars and giving the admissions director a blow job, apparently, but once you’re in, you’re in, it’s Brentwood then Juilliard then fame and fortune, and even if not, it’s New York City, baby, and the most important part of this equation is Brooklyn Bridge at midnight and tiny dogs in Chelsea and the Staten Island Ferry and that ex-girlfriend (don’t think about that, should I think about that?) and the answer to the goddamn equation is the absolute value of not Nebraska.

Yes?” he said impatiently. There was a pause. “You wouldn’t believe how many people I had to bribe to get this new number of yours. But I didn’t think past getting you to answer the phone,” Colby said reluctantly. “I don’t know how to tell you this.” “You and Cecily are getting married,” Tate drawled sarcastically, hating the very idea of it and trying not to let it show. “I can’t say it’s any big surprise. Was there anything else?” There was another pause. “Cecily won’t marry me.” “Tough.” Tate wasn’t going to admit how much that admission pleased him, even if she wouldn’t answer her damned phone when he tried to call her. “So?” Colby laughed mirthlessly. “I thought this was the right thing to do. Now, I’m not sure if it is.” “I’m not pleading your case for you,” Tate replied. His voice was icy. Then he hesitated. His heart skipped a beat as another reason for this call occurred and chilled his blood. “Has something happened to her?” he asked immediately. “She’s not hurt or anything,” the other man replied. “It’s just than I can’t find her. Maybe they can’t find her, either,” he continued, sounding as if he was talking to himself. Tate had a terrible sinking feeling in his stomach. He broke the Internet connection on the other line and turned off the computer. “What’s up?” he asked, sounding the way he used to, when he and Colby were colleagues in the old days. “Cecily’s done a flit,” Colby told him. “She’s gone and I can’t find her. Believe me, I’ve used every contact I could find or buy. She didn’t leave a trail.

On 20 March 1982, on the occasion of the Iranian new year, Khomeini announced that ‘as a special favour’ schoolboys between the ages of 12 and 18 years would be allowed to join the Basij and to fight for their country. Consequently scores of youths volunteered for action and were hastily recruited and provided with ‘Passports to Paradise’, as the admission forms were called. They were then given rudimentary military training, of a week or so, by the Pasdaran, and sent to the front where many of them ‘martyred’ themselves.

Craftwork is art when it is about what it embodies. Woodman's vases are about the vase, even though they also exemplify the vase to the point where her work can be filled with flowers, as they are at the admissions desk of the Museum of Modern Art in New York where they are brilliantly present. Retrospectively, The Dinner Party is about sisterhood, presented in terms of the ritual of a spiritual community, namely, sitting down to a meal together. It is possible to criticize it even so-but one is already treating it as art when one does so.

Captain Jack, that volatile Modoc, seems to have been handled still more causally. After being hanged and buried, Jack was exhumed, embalmed, and exhibited at carnivals: admission ten cents. How many instances of such sensibility one chooses to catalogue may be limited by the amount of time spent turning over musty pages. During the seventeenth century, Robert Cavalier, Sieur de La Salle, came upon a wood plank near the ruins of Ft. Crèvecoeur deep in the wilderness of the New World, upon which a French deserter had printed: NOUS SOMMES TOUS SAUVAGES

It caused my opposition to any ideologies—Marxist, Fascist, National Socialist, what you will—because they were incompatible with science in the rational sense of critical analysis. I again refer back to Max Weber as the great thinker who brought that problem to my attention; and I still maintain today that nobody who is an ideologist can be a competent social scientist." It is extremely difficult to engage in a critical discussion of National Socialist ideas, as I found out when I gave my semester course on “Hitler and the Germans” in 1964 in Munich, because in National Socialist and related documents we are still further below the level on which rational argument is possible than in the case of Hegel and Marx. In order to deal with rhetoric of this type, one must first develop a philosophy of language, going into the problems of symbolization on the basis of the philosophers’ experience of humanity and of the perversion of such symbols on the vulgarian level by people who are utterly unable to read a philosopher’s work. A person on this level—which I characterize as the vulgarian and, so far as it becomes socially relevant, as the ochlocratic level—again, is not admissible to the position of a partner in discussion but can only be an object of scientific research. Because of this attitude I have been called every conceivable name by partisans of this or that ideology. I have in my files documents labeling me a Communist, a Fascist, a National Socialist, an old liberal, a new liberal, a Jew, a Catholic, a Protestant, a Platonist, a neo-Augustinian, a Thomist, and of course a Hegelian—not to forget that I was supposedly strongly influenced by Huey Long. This list I consider of some importance, because the various characterizations of course always name the pet bête noire of the respective critic and give, therefore, a very good picture of the intellectual destruction and corruption that characterize the contemporary academic world. Understandably, I have never answered such criticisms; critics of this type can become objects of inquiry, but they cannot be partners in a discussion. Anybody with an informed and reflective mind who lives in the twentieth century since the end of the First World War, as I did, finds himself hemmed in, if not oppressed, from all sides by a flood of ideological language—meaning thereby language symbols that pretend to be concepts but in fact are unanalyzed topoi or topics. Moreover, anybody who is exposed to this dominant climate of opinion has to cope with the problem that language is a social phenomenon. He cannot deal with the users of ideological language as partners in a discussion, but he has to make them the object of investigation. There is no community of language with the representatives of the dominant ideologies.

The Lanyard The other day I was ricocheting slowly off the blue walls of this room, moving as if underwater from typewriter to piano, from bookshelf to an envelope lying on the floor, when I found myself in the L section of the dictionary where my eyes fell upon the word lanyard. No cookie nibbled by a French novelist could send one into the past more suddenly— a past where I sat at a workbench at a camp by a deep Adirondack lake learning how to braid long thin plastic strips into a lanyard, a gift for my mother. I had never seen anyone use a lanyard or wear one, if that's what you did with them, but that did not keep me from crossing strand over strand again and again until I had made a boxy red and white lanyard for my mother. She gave me life and milk from her breasts, and I gave her a lanyard. She nursed me in many a sick room, lifted spoons of medicine to my lips, laid cold face-cloths on my forehead, and then led me out into the airy light and taught me to walk and swim, and I , in turn, presented her with a lanyard. Here are thousands of meals, she said, and here is clothing and a good education. And here is your lanyard, I replied, which I made with a little help from a counselor. Here is a breathing body and a beating heart, strong legs, bones and teeth, and two clear eyes to read the world, she whispered, and here, I said, is the lanyard I made at camp. And here, I wish to say to her now, is a smaller gift—not the worn truth that you can never repay your mother, but the rueful admission that when she took the two-tone lanyard from my hand, I was as sure as a boy could be that this useless, worthless thing I wove out of boredom would be enough to make us even.

Clinton did not stop there. Determined to prove how “tough” he could be on “them,” Clinton also made it easier for federally assisted public housing projects to exclude anyone with a criminal history—an extraordinarily harsh step in the midst of a drug war aimed at racial and ethnic minorities. In his announcement of the “One Strike and You’re Out” Initiative, Clinton explained: “From now on, the rule for residents who commit crime and peddle drugs should be one strike and you’re out.”102 The new rule promised to be “the toughest admission and eviction policy that HUD has implemented.”103

It forms a strong presumption against all supernatural and miraculous relations, that they are observed chiefly to abound among ignorant and barbarous nations; or if a civilized people has ever given admission to any of them, that people will be found to have received them from ignorant and barbarous ancestors, who transmitted them with that inviolable sanction and authority, which always attend received opinions. When we peruse the first histories of all nations, we are apt to imagine ourselves transported into some new world; where the whole frame of nature is disjointed, and every element performs its operations in a different manner, from what it does at present. Battles, revolutions, pestilence, famine and death, are never the effect of those natural causes, which we experience. Prodigies, omens, oracles, judgments, quite obscure the few natural events that are intermingled with them. But as the former grow thinner every page, in proportion as we advance nearer the enlightened ages, we soon learn, that there is nothing mysterious or supernatural in the case, but that all proceeds from the usual propensity of mankind towards the marvelous, and that, though this inclination may at intervals receive a check from sense and learning, it can never be thoroughly extirpated from human nature.

Roosevelt fought hard for the United States to host the opening session [of the United Nations]; it seemed a magnanimous gesture to most of the delegates. But the real reason was to better enable the United States to eavesdrop on its guests. Coded messages between the foreign delegations and their distant capitals passed through U.S. telegraph lines in San Francisco. With wartime censorship laws still in effect, Western Union and the other commercial telegraph companies were required to pass on both coded and uncoded telegrams to U.S. Army codebreakers. Once the signals were captured, a specially designed time-delay device activated to allow recorders to be switched on. Devices were also developed to divert a single signal to several receivers. The intercepts were then forwarded to Arlington Hall, headquarters of the Army codebreakers, over forty-six special secure teletype lines. By the summer of 1945 the average number of daily messages had grown to 289,802, from only 46,865 in February 1943. The same soldiers who only a few weeks earlier had been deciphering German battle plans were now unraveling the codes and ciphers wound tightly around Argentine negotiating points. During the San Francisco Conference, for example, American codebreakers were reading messages sent to and from the French delegation, which was using the Hagelin M-209, a complex six-wheel cipher machine broken by the Army Security Agency during the war. The decrypts revealed how desperate France had become to maintain its image as a major world power after the war. On April 29, for example, Fouques Duparc, the secretary general of the French delegation, complained in an encrypted note to General Charles de Gaulle in Paris that France was not chosen to be one of the "inviting powers" to the conference. "Our inclusion among the sponsoring powers," he wrote, "would have signified, in the eyes of all, our return to our traditional place in the world." In charge of the San Francisco eavesdropping and codebreaking operation was Lieutenant Colonel Frank B. Rowlett, the protégé of William F. Friedman. Rowlett was relieved when the conference finally ended, and he considered it a great success. "Pressure of work due to the San Francisco Conference has at last abated," he wrote, "and the 24-hour day has been shortened. The feeling in the Branch is that the success of the Conference may owe a great deal to its contribution." The San Francisco Conference served as an important demonstration of the usefulness of peacetime signals intelligence. Impressive was not just the volume of messages intercepted but also the wide range of countries whose secrets could be read. Messages from Colombia provided details on quiet disagreements between Russia and its satellite nations as well as on "Russia's prejudice toward the Latin American countries." Spanish decrypts indicated that their diplomats in San Francisco were warned to oppose a number of Russian moves: "Red maneuver . . . must be stopped at once," said one. A Czechoslovakian message indicated that nation's opposition to the admission of Argentina to the UN. From the very moment of its birth, the United Nations was a microcosm of East-West spying. Just as with the founding conference, the United States pushed hard to locate the organization on American soil, largely to accommodate the eavesdroppers and codebreakers of NSA and its predecessors.

Their concerns seemed realized just a week later, when Trump continued the process of destabilizing the government to push an authoritarian agenda. At 4:42 p.m. on January 27, the administration announced a travel ban on people coming from primarily Muslim countries. Executive Order 13769 stopped travel from Iran, Iraq, Libya, Somalia, Sudan, Syria, and Yemen for 90 days. The list of countries appeared random—Saudi Arabia, Pakistan, and Afghanistan, countries from which terrorists have sometimes come directly to the U.S., weren’t on the list—and appeared to fulfill a campaign promise and assert a new view of executive power. It also stopped the admission of refugees for 120 days and suspended the Syrian refugee program.

The most disastrous obstacle to labor unity in the 1850s was the reaction of native workers to the arrival of several million impoverished Irish and German laborers who came in a flood after European crop failures of the 1840s. These new immigrants provided cheap labour power for the growth of New England factories as well as armies of raw muscle for railroad expansion and coalfields. They were met by the universal hostility of a native working class which rioted against them, evicted them from workplaces, refused them admission into trade unions, and tried to exclude them from the franchise. Partly rooted in economic rivalries in the labour market, the Yankee-versus-immigrant polarization in the working class also reflected a profound cultural antagonism that would hinder the efforts at labor unity for more than a century.

Among the most virulent of all such cultural parasite-equivalents is the religion-based denial of organic evolution. About one-half of Americans (46 percent in 2013, up from 44 percent in 1980), most of whom are evangelical Christians, together with a comparable fraction of Muslims worldwide, believe that no such process has ever occurred. As Creationists, they insist that God created humankind and the rest of life in one to several magical mega-strokes. Their minds are closed to the overwhelming mass of factual demonstrations of evolution, which is increasingly interlocked across every level of biological organization from molecules to ecosystem and the geography of biodiversity. They ignore, or more precisely they call it virtue to remain ignorant of, ongoing evolution observed in the field and even traced to the genes involved. Also looked past are new species created in the laboratory. To Creationists, evolution is at best just an unproven theory. To a few, it is an idea invented by Satan and transmitted through Darwin and later scientists in order to mislead humanity. When I was a small boy attending an evangelical church in Florida, I was taught that the secular agents of Satan are extremely bright and determined, but liars all, man and woman, and so no matter what I heard I must stick my fingers in my ears and hold fast to the true faith. We are all free in a democracy to believe whatever we wish, so why call any opinion such as Creationism a virulent cultural parasite-equivalent? Because it represents a triumph of blind religious faith over carefully tested fact. It is not a conception of reality forged by evidence and logical judgment. Instead, it is part of the price of admission to a religious tribe. Faith is the evidence given of a person’s submission to a particular god, and even then not to the deity directly but to other humans who claim to represent the god. The cost to society as a whole of the bowed head has been enormous. Evolution is a fundamental process of the Universe, not just in living organisms but everywhere, at every level. Its analysis is vital to biology, including medicine, microbiology, and agronomy. Furthermore psychology, anthropology, and even the history of religion itself make no sense without evolution as the key component followed through the passage of time. The explicit denial of evolution presented as a part of a “creation science” is an outright falsehood, the adult equivalent of plugging one’s ears, and a deficit to any society that chooses to acquiesce in this manner to a fundamentalist faith.

In modern church life, we often leave the nave to have "fellowship" with one another at social functions in the basement, and we are sometimes invited to "fun and fellowship" at games nights or congregational picnics. These are inappropriate usages of the word "fellowship" (which translates the New Testament κοινωνία), for the human interaction that takes place in church basements and public parks can be shared without a qualm with Christians of other confession and even with the irreligious and pagans. True κοινωνία begins with baptismal admission into the church (δι' οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ 'Ιησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν, 1 Cor 1:9) and culminates in the fellowship granted through common partaking of the holy things; as such, it is entirely distinct from all Adamic-earthly gatherings, being the supernatural product of divine monergism.

He found himself keeping mental lists of new things he had heard and encountered. To do so would be an admission of extreme otherness, which would inevitably lead to conversations he definitely was not prepared to have. He felt, often, not so much foreign - for even the foreign students (even Odval, from a village outside Ulaanbaatar) seemed to understand these references - as from another time altogether: his childhood might well have been spent in the nineteenth century, not the twenty-first, for all he had apparently missed, and for how obscure and merely decorative what he did know seemed to be. How was it that apparently all of his peers, whether they were born in Lagos or Los Angeles, had more or less the same experience, with the same cultural landmarks? Surely there was someone who knew as little as he did? And if not, how was he ever to catch up?

Richard Lewontin is amazingly candid about this fact. In the New York Review of Books he makes this stunning admission: Our willingness to accept scientific claims that are against common sense is the key to an understanding of the real struggle between science and the supernatural. We take the side of science in spite of the patent absurdity of some of its constructs . . . in spite of the tolerance of the scientific community for unsubstantiated just-so stories, because we have a prior commitment, a commitment to materialism. It is not that the methods and institutions of science somehow compel us to accept a material explanation of the phenomenal world, but, on the contrary, that we are forced by our a priori adherence to material causes to create an apparatus of investigation and a set of concepts that produce material explanations, no matter how counterintuitive, no matter how mystifying to the uninitiated. Moreover, that materialism is absolute, for we cannot allow a Divine Foot in the door.4

I didn’t want you to apply just because I’m going to be in New York. Or hell, even worse, not apply because I’m going to be there. I was going to tell you in person. And then the scout shows up at the game tonight, and what was I supposed to do? My mom is freaking out; you’re freaking out.” He throws his hands in the air in frustration. “I’ve totally fucked this up.” It hits me then, the truth of the situation. He made his decision about Columbia on his own, and he wanted me to be able to do the same. Of course. Hell, if it hadn’t been for the storm bringing us together like it did, I probably would have turned down NYU rather than risk going off to New York with him, and that’s the truth. I drop my gaze to the ground and take a deep breath, cursing myself for being such an idiot. “No, you haven’t,” I say at last, raising my eyes to meet his confused ones. “Haven’t what?” “Fucked it up.” I take a tentative step toward him. “I get it now. God, Ryder. Why do you have to be so perfect?” “Perfect? I’ve been in love with you for so long now, and I’ve never managed to get it right, not once.” I have to bite my lip to keep from grinning. “News flash--I think you’ve finally got it this time.” His smile makes my heart leap. “Do you have any idea what was going through my head when you first told me about NYU? I couldn’t believe it. It was like…like a gift fell right into my lap. Like winning the lottery. All this time I thought going off to New York would mean leaving you behind. And now--” “Now we both better get in,” I finish for him, though it probably wasn’t what he was going to say. I mean, he’s a shoo-in for Columbia. Perfect grades, high SATs, and a superstar quarterback the likes of which the Ivy League rarely sees. He’s every college admissions director’s dream. But me? If I get into NYU, it’ll be by the skin of my teeth. Because they want geographic diversity or something lame like that. I’m nothing special. “Where will you go if you don’t get into NYU?” he asks. “Where else?” I say. “Ole Miss, with Lucy and Morgan.” “Then Ole Miss is my backup too. Here’s the thing, Jem. I’m going wherever you’re going--whether it’s New York or Oxford. I’m not missing my chance this time.

In one of the notebooks he carried with him, Nietzsche wrote, "We have art lest we perish from the truth." For those leading afterlives, the unadorned facts of what's happened to them can be brutish to bear on their own terms. Contextualizing that hardship through our intellects and imaginations is a critical salve, an act of transforming our perception that can guide and color how we experience our lives. We can knead our experiences into a larger arc, providing the cohesion that helps us form new narrative identities. Or we can look deeper into our afterlives until we ferret out a way of construing them that rouses our spirits or points them toward salvation. In her essay collection The White Album, Joan Didion delivered a pronouncement that was a natural descendants to Nietzsche's line, an admission of how desperately we rely on the subjective fictions we construct: "We tell ourselves stories in order to live." Those stories--whether they take the form of redemption narratives, personal parables, or the pearlescent beliefs we kneel before each day like shrines offering eternal grace--can elevate our lives and serve as the vessels of private deliverance.

The extraordinary increase in prison admissions due to parole and probation violations is due almost entirely to the War on Drugs. With respect to parole, in 1980, only 1 percent of all prison admissions were parole violators. Twenty years later, more than one third (35 percent) of prison admissions resulted from parole violations. To put the matter more starkly: About as many people were returned to prison for parole violations in 2000 as were admitted to prison in 1980 for all reasons. Of all parole violators returned to prison in 2000, only one-third were returned for a new conviction; two-thirds were returned for a technical violation such as missing appointments with a parole officer, failing to maintain employment, or failing a drug test. In this system of control, failing to cope well with one's exile status is treated like a crime. If you fail, after being released from prison with a criminal record - your personal badge of inferiority - to remain drug free, or if you fail to get a job against all the odds, or if you get depressed and miss an appointment with your parole officer (or if you cannot afford the bus fare to take you there), you can sent right back to prison - where society apparently thinks millions of Americans belong.

I get it now. God, Ryder. Why do you have to be so perfect?” “Perfect? I’ve been in love with you for so long now, and I’ve never managed to get it right, not once.” I have to bite my lip to keep from grinning. “News flash--I think you’ve finally got it this time.” His smile makes my heart leap. “Do you have any idea what was going through my head when you first told me about NYU? I couldn’t believe it. It was like…like a gift fell right into my lap. Like winning the lottery. All this time I thought going off to New York would mean leaving you behind. And now--” “Now we both better get in,” I finish for him, though it probably wasn’t what he was going to say. I mean, he’s a shoo-in for Columbia. Perfect grades, high SATs, and a superstar quarterback the likes of which the Ivy League rarely sees. He’s every college admissions director’s dream. But me? If I get into NYU, it’ll be by the skin of my teeth. Because they want geographic diversity or something lame like that. I’m nothing special. “Where will you go if you don’t get into NYU?” he asks. “Where else?” I say. “Ole Miss, with Lucy and Morgan.” “Then Ole Miss is my backup too. Here’s the thing, Jem. I’m going wherever you’re going--whether it’s New York or Oxford. I’m not missing my chance this time.

That means we don’t exist in one place. Instead, everything we do is left in … like a trail out there, a big ring of decisions. Every action we take—” “And mistake.” He nodded and dabbed at his forehead with his sleeve. “And every mistake. But every good thing we do as well. They are immortal, every single touch we leave behind. Even if nobody sees them or remembers them, that doesn’t matter. That trail will always be what happened, what we did, every choice. The past lives on forever. There’s no changing it.” “Makes you not want to fuck up,” Juliette said, thinking on all the times she had, wondering if this box between them was one more mistake. She saw images of herself in a great loop of space: fighting with her father, losing a lover, going out to clean, a great spiral of hurts like a journey down the stairs with a bleeding foot. And the stains would never wash out. That’s what Lukas was saying. She would always have hurt her father. Was that the way to phrase it? Always have had. It was immortal tense. A new rule of grammar. Always have had gotten friends killed. Always have had a brother die and a mother take her own life. Always have had taken that damn job as sheriff. There was no going back. Apologies weren’t welds; they were just an admission that something had been broken. Often between two people. “You okay?” Lukas asked. “Ready to go on?” But she knew he was asking more than if her arm was tired. He had this ability to spot her secret worries. He had a keen vision that allowed him to glimpse the smallest pinprick of hurt through heavy clouds. “I’m fine,” she lied. And she searched her past for some noble deed, for a bloodless tread, for any touch on the world that had left it a brighter place. But when she had been sent to clean, she had refused. Always have had refused. She had turned her back and walked off, and there was no chance of going back and doing it any other way. ••••

Although he always talked about technology and Oracle with passion and intensity, he didn’t have the methodical relentlessness that made Bill Gates so formidable and feared. By his own admission, Ellison was not an obsessive grinder like Gates: “I am a sprinter. I rest, I sprint, I rest, I sprint again.” Ellison had a reputation for being easily bored by the process of running a business and often took time off, leaving the shop to senior colleagues. One of the reasons often trotted out for Oracle’s success in the 1990s was Ellison’s decision to hire Ray Lane, a senior executive credited with bringing order and discipline to the business, allowing Ellison just to do the vision thing and bunk off to sail his boats whenever he felt like it. But Lane had left Oracle nearly eighteen months before after falling out with Ellison. Since then, Ellison had taken full control of the company—how likely was it that he would he stay the course? One reason to be skeptical was that Ellison just seemed to have too many things going on in his life besides Oracle. During the afternoon, we took a break from discussing the future of computing to take a tour of what would be his new home—nearly a decade in the making, and at that time, still nearly three years from completion. In the hills of Woodside, California, framing a five-acre artificial lake, six wooden Japanese houses, perfect replicas of the fifteenth- and sixteenth-century originals in Kyoto, were under construction. The site also contained two full-size ornamental bridges, hundreds of boulders trucked in from the high Sierras and arranged according to Zen principles and an equal number of cherry trees jostling for attention next to towering redwoods. Ellison remarked: “If I’m remembered for anything, it’s more likely to be for this than Oracle.”3 In the evening, I noticed in Ellison’s dining room a scale model of what would become his second home: a graceful-looking 450-foot motor-yacht capable of circumnavigating the globe. Already the owner of two mega-yachts, bought secondhand and extensively modified (the 192-foot Ronin based in Sausalito and the 244-foot Katana, which was kept at Antibes in the South of France), Ellison wanted to create the perfect yacht. The key to achieving this had been his successful courtship of a seventy-two-year-old Englishman, Jon Bannenberg, recognized as the greatest designer of very big, privately-owned yachts. With a budget of $200 million—about the same as that for the Japanese imperial village in Woodside—it would be Bannenberg’s masterpiece. Bannenberg had committed himself to “handing over the keys” to Ellison in time for his summer holiday in 2003.

Months later, Time magazine would run its now infamous article bragging about how it had been done. Without irony or shame, the magazine reported that “[t]here was a conspiracy unfolding behind the scenes” creating “an extraordinary shadow effort” by a “well-funded cabal of powerful people” to oppose Trump.112 Corporate CEOs, organized labor, left-wing activists, and Democrats all worked together in secret to secure a Biden victory. For Trump, these groups represented a powerful Washington and Democratic establishment that saw an unremarkable career politician like Biden as merely a vessel for protecting their self-interests. Accordingly, when Trump was asked whom he blames for the rigging of the 2020 election, he quickly responded, “Least of all Biden.” Time would, of course, disingenuously frame this effort as an attempt to “oppose Trump’s assault on democracy,” even as Time reporter Molly Ball noted this shadow campaign “touched every aspect of the election. They got states to change voting systems and laws and helped secure hundreds of millions in public and private funding.” The funding enabled the country’s sudden rush to mail-in balloting, which Ball described as “a revolution in how people vote.”113 The funding from Democratic donors to public election administrators was revolutionary. The Democrats’ network of nonprofit activist groups embedded into the nation’s electoral structure through generous grants from Democratic donors. They helped accomplish the Democrats’ vote-by-mail strategy from the inside of the election process. It was as if the Dallas Cowboys were paying the National Football League’s referee staff and conducting all of their support operations. No one would feel confident in games won by the Cowboys in such a scenario. Ball also reported that this shadowy cabal “successfully pressured social media companies to take a harder line against disinformation and used data-driven strategies to fight viral smears.” And yet, Time magazine made this characterization months after it was revealed that the New York Post’s reporting on Hunter Biden’s corrupt deal-making with Chinese and other foreign officials—deals that alleged direct involvement from Joe Biden, resulting in the reporting’s being overtly censored by social media—was substantially true. Twitter CEO Jack Dorsey would eventually tell Congress that censoring the New York Post and locking it out of its Twitter account over the story was “a mistake.” And the Hunter Biden story was hardly the only egregious mistake, to say nothing of the media’s willful dishonesty, in the 2020 election. Republicans read the Time article with horror and as an admission of guilt. It confirmed many voters’ suspicions that the election wasn’t entirely fair. Trump knew the article helped his case, calling it “the only good article I’ve read in Time magazine in a long time—that was actually just a piece of the truth because it was much deeper than that.

Ellen Braun, an accomplished agile manager, noticed that different behaviors emerge over time as telltale signs of a team’s emotional maturity, a key component in their ability to adjust as things happen to them and to get to the tipping point when “an individual’s self interest shifts to alignment with the behaviors that support team achievement” (Braun 2010). It is better to know some of the questions than all of the answers. —James Thurber Team Dynamics Survey Ellen created a list of survey questions she first used as personal reflection while she observed teams in action. Using these questions the same way, as a pathway to reflection, an agile coach can gain insight into potential team problems or areas for emotional growth. Using them with the team will be more insightful, perhaps as material for a retrospective where the team has the time and space to chew on the ideas that come up. While the team sprints, though, mull them over on your own, and notice what they tell you about team dynamics (Braun 2010). • How much does humor come into day-to-day interaction within the team? • What are the initial behaviors that the team shows in times of difficulty and stress? • How often are contradictory views raised by team members (including junior team members)? • When contradictory views are raised by team members, how often are they fully discussed? • Based on the norms of the team, how often do team members compromise in the course of usual team interactions (when not forced by circumstances)? • To what extent can any team member provide feedback to any other team member (think about negative and positive feedback)? • To what extent does any team member actually provide feedback to any other team member? • How likely would it be that a team member would discuss issues with your performance or behavior with another team member without giving feedback to you directly (triangulating)? • To what extent do you as an individual get support from your team on your personal career goals (such as learning a new skill from a team member)? • How likely would you be to ask team members for help if it required your admission that you were struggling with a work issue? • How likely would you be to share personal information with the team that made you feel vulnerable? • To what extent is the team likely to bring into team discussions an issue that may create conflict or disagreement within the team? • How likely or willing are you to bring into a team discussion an issue that is likely to have many different conflicting points of view? • If you bring an item into a team discussion that is likely to have many different conflicting points of view, how often does the team reach a consensus that takes into consideration all points of view and feels workable to you? • Can you identify an instance in the past two work days when you felt a sense of warmth or inclusion within the context of your team? • Can you identify an instance in the past two days when you felt a sense of disdain or exclusion within the context of your team? • How much does the team make you feel accountable for your work? Mulling over these questions solo or posing them to the team will likely generate a lot of raw material to consider. When you step back from the many answers, perhaps one or two themes jump out at you, signaling the “big things” to address.

CONCERTS IN TOWN “Summergarden: New Music for New York” The Museum of Modern Art turns to music every summer, hosting a variety of classical, jazz, and pop performers in its Sculpture Garden. Juilliard runs the classical department, with Joel Sachs leading members of the New Juilliard Ensemble; this week’s concert offers contemporary works for strings by Roberto Sierra, Eric Lindsay, and the dean of Australian composers, Peter Sculthorpe (the String Quartet No. 15, from 1999), as well as a piece for flute and strings by the Belize-born British composer Errollyn Wallen. (11 W. 53rd St. July 20 at 8. Free with museum admission.)

A great deal of the talk about laissez faire [in the nineteenth century] must be discounted, or at least put into its proper context. In many cases the argument concealed an admission that a problem was insoluble, or that it must be endured, because no one could think of any method of solving it. From this point of view, the policy of laissez faire was not the result of a new and optimistic belief in the progress of society through private enterprise. It was rather an acknowledgement that the fund of skill and experience at the service of society was limited, and that, in the management of their common a airs, men would not be able to find the elasticity and adaptiveness [sic] which individuals showed in devising schemes for their own self-interest. e treatment of social and economic questions was more haphazard and empirical than Englishmen were ready to acknowledge. If a practical solution suggested itself, if a tentative experiment could be made, the doctrine of laissez faire would be thrust aside, only to be used again after another failure to discover the way out of a difficulty (Woodward, [1938] 1962 , p. 16).

Rigorous admission procedures and hefty fees allowed the “worthy” to exclude the “uncouth in manners and habits, ignorant even of the English language, jostling and crowding and vulgarizing the profession.” A year after its formation, the self-selected and overwhelmingly Anglo-Saxon Protestant founders had admitted only 450 out of New York’s approximately four thousand lawyers to their ranks. Grievance and screening committees were established to exercise some control over the behavior of attorneys and judges. The association’s pioneering effort at self-regulation was swiftly and widely copied throughout the country, and Manhattanites proved instrumental in forming the American Bar Association in 1878.

The original is displayed in a special darkened shrine now called the Treasury, at the eastern end of the library at Trinity College in Dublin, and over 520,000 visitors queue to see it every year, buying colored and numbered admission tickets to the Book of Kells exhibition. More than 10,000,000 people filed past the glass cases in the first two decades after the opening of the present display in 1992. The daily line of visitors waiting to witness a mere Latin manuscript are almost incredible. There are signposts to the 'Book of Kells' across Dublin. The new tram stop outside the gates of Trinity College is named after the manuscript. No other medieval manuscript is such a household name, even if people are not always sure what it is.

Human Rights Watch reported in 2000 that, in seven states, African Americans constitute 80 to 90 percent of all drug offenders sent to prison. In at least fifteen states, blacks are admitted to prison on drug charges at a rate from twenty to fifty-seven times greater than that of white men. In fact, nationwide, the rate of incarceration for African American drug offenders dwarfs the rate of whites. When the War on Drugs gained full steam in the mid-1980s, prison admissions for African Americans skyrocketed, nearly quadrupling in three years, and then increasing steadily until it reached in 2000 a level more than twenty-six times the level in 1983. The number of 2000 drug admissions for Latinos was twenty-two times the number of 1983 admissions. Whites have been admitted to prison for drug offenses at increased rates as well - the number of whites admitted for drug offenses in 2000 was eight times the number admitted in 1983 - but their relative numbers are small compared to blacks' and Latinos'. Although the majority of illegal drug users and dealers nationwide are white, three-fourths of all people imprisoned for drug offenses have been black or Latino. In recent years, rates of black imprisonment for drug offenses have dipped somewhat - declining approximately 25 percent from their zenith in the mid-1990s - but it remains the case that African Americans are incarcerated at grossly disproportionate rates throughout the United States.

How comfortable this was, she thought in wonder. How calm and safe she felt with him. "Why wasn't it like this before?" she asked dreamily. "If you'd been the way you are now, I would never have argued with you about anything." "I tried being nice to you, once or twice. It didn't go well." "Did you? I never noticed." Her skin, already pink from the bath, turned a deeper shade. "I was suspicious. Mistrustful. And you... were everything I feared." Leo's arms tightened at the admission. He looked down at her with a pensive gaze, as if he were untangling something in his mind, approaching a new realization. The blue eyes were warmer than she had ever seen them. "Let's make a bargain, Marks. From now on, instead of assuming the worst of each other, we'll try to assume the best. Agreed?" Catherine nodded, transfixed by his gentleness. Somehow those few simple sentences seemed to have wrought a greater change between them than everything that had gone before.

My son Aaron, who is a professor of computer science, encountered just such a careless signal when he was on the admissions committee at Carnegie Mellon University. One Ph.D. applicant submitted a passionate letter about why he wanted to study at CMU, writing that he regarded CMU as the best computer science department in the world, that the CMU faculty was best equipped to help him pursue his research interests, and so on. But the final sentence of the letter gave the game away: I will certainly attend CMU if adCMUted. It was proof that the applicant had merely taken the application letter he had written to MIT and done a search-and-replace with “CMU” . . . and hadn’t even taken the time to reread it! Had he done so, he would have noticed that every occurrence of those three letters had been replaced.

May 2017, the undercover group released a new video featuring ghoulish admissions by Planned-Parenthood-affiliated abortion providers. One spoke of ensuring death by using “a second set of forceps to hold the body at the cervix and pull off a leg or two.” Another confessed, to laughter from the crowd, that during a recent abortion procedure “an eyeball just fell into my lap, and that is gross.” A third confessed that when stem cell companies want to purchase brains, “we’ll leave the calvarium in till last, and then try to basically take it, or actually, you know, catch everything and keep it separate from the tissue so it doesn’t get lost.”5 The Kaiser Wilhelm Institute, which regarded itself as a topnotch research organization, never did anything remotely like this.

health intervention and a support system that’s sustainable for you. But this could change everything. Think about Wylie.” “You want me to say I tried to kill myself?” she asked, her words broken with emotion. “I don’t think I can do that. I can’t go there and lie.” “You can’t say it’s a lie,” he cut in. “You admit you don’t remember what happened that night. If the prosecutor can’t find any evidence of habitual drug use, then what other explanation is there? They’ll know they can’t prove their case, and they’ll back the charges down. Isn’t that worth it?” “Worth saying I’m suicidal?” Tara cupped her hands over her mouth, the word seeming too bitter and unsavory to let out again. “Better than being a drug addict,” he argued, his voice raising a few octaves. “You have no idea how lucky you are that Willow stumbled upon this. Just think about it for a minute before you shoot it down completely.” She bit at her lip to force herself to do what Reid was asking. “What would we do next if I say what you want me to say?” A smile accompanied by a look of relief cascaded over Reid’s face. “We’re about to enter the discovery stage of the trial now that the arraignment is over. That means the prosecutor has to share information and evidence they’ve gathered.” “Everything?” she asked, feeling like she was about to be stripped bare and paraded through the court when the day came. “By law it’s any information reasonably calculated to lead to admissible evidence. We’ll get a good idea of what they intend to do in court, who they’ll call as witnesses. Once we have that information I think we should present this new evidence and petition the court to reduce the charges.” “Sorry to interrupt,” a small and unfamiliar voice called from behind Tara. “This was just delivered,” a girl said as she handed an envelope over to Tara who took it, assuming this was some kind of mistake. “It’s for me?” she asked, but the girl was gone before she had the question fully formed. “That’s my assistant, Elise. She’s kind of skittish. Apparently I don’t give off a real warm and fuzzy feel as a boss. She’s always afraid to knock on the door.” When Tara read her name across the front of the envelope she flipped it and peeled it open. “It’s a request for me to relinquish my legal rights as a parent and allow the adoption of Wylie by the Oldens. They have a lawyer.” She handed the paper over to Reid and hoped he’d tell her to rip this up and forget about it. It wasn’t time for that yet. She wasn’t ready. “Damn,” he muttered, slapping the document down on his desk.

That night they sat up well past dark around the dim flame of a single gas lamp, knowing, I suppose, that going to bed would be an admission that there was no ordinary, everyday explanation for my disappearance, and that when they awoke in the morning, they would have passed into some new era in their lives — the era that began with the unexplained loss of one of their own, and whatever that might mean next for them.

At its most intense, the admissions process didn’t force kids to be Lisa Simpson; it turned them into Eddie Haskell. (“You look lovely in that new dress, Ms. Admissions Counselor.”) It guaranteed that teenagers would pursue life with a single ulterior motive, while pretending they weren’t. It coated their every undertaking in a thin lacquer of insincerity. Befriending people in hopes of a good rec letter; serving the community to advertise your big heart; studying hard just to puff up the GPA and climb the greasy poll of class rank—nothing was done for its own sake. Do good; do well; but make sure you can prove it on a college app. So

Now, if children were considered to be capable of admission into the Church by an ordinance in the Old Testament, it is difficult to see why they cannot be admitted in the New. The general tendency of the Gospel is to increase men’s spiritual privileges and not to diminish them. Nothing, I believe, would astonish a Jewish convert so much as to tell him his children could not be baptized! “If they are fit to receive circumcision,” he would reply, “why are they not fit to receive baptism?” And my own firm conviction has long been that no Baptist could give him an answer. In fact I never heard of a converted Jew becoming a Baptist, and I never saw an argument against infant baptism that might not have been equally directed against infant circumcision. No man, I suppose, in his sober senses, would presume to say that infant circumcision was wrong.

JUST WHAT IS GOOGLE? In 1902, the New York Telephone Company opened the world’s first school for “telephone girls.” It was an exclusive institution of sorts. As the historian H. N. Casson described the qualifications for admission in 1910: “Every girl shall be in good health, quick-handed, clear-voiced, and with a certain poise and alertness of manner.” There were almost seventeen thousand applicants every year for the school’s two thousand places.10 Acquiring this credential was scarcely the hardest part of being a telephone girl. According to a 1912 New York Times story, 75 percent were fired after six months for “mental inefficiency.” The

While marriage rates for middle-class white women soared through the 1940s and 1950s, for black women, mid-twentieth century conditions were very different. Since emancipation, black women had married earlier and more often than their white counterparts. In the years directly after World War II, thanks to the return of soldiers, black marriage rates briefly increased further.66 However, as white women kept marrying in bigger numbers and at younger ages throughout the 1950s, black marriage rates began to decrease, and the age of first marriage to climb.67 By 1970, there had been a sharp reversal: Black women were not marrying nearly as often or as early as their white counterparts. It was nothing as benign as coincidence. While one of the bedrocks of the expansion of the middle class was the aggressive reassignment of white women to domestic roles within the idealized nuclear family, another was the exclusion of African-Americans from the opportunities and communities that permitted those nuclear families to flourish. Put more plainly, the economic benefits extended to the white middle class, both during the New Deal and in the post-World War II years, did not extend to African-Americans. Social Security, created in 1935, did not apply to either domestic laborers or agricultural workers, who tended to be African-Americans, or Asian or Mexican immigrants. Discriminatory hiring practices, the low percentages of black workers in the country’s newly strengthened labor unions, and the persistent (if slightly narrowed68) racial wage gap, along with questionable practices by the Veterans Administration, and the reality that many colleges barred the admission of black students, also meant that returning black servicemen had a far harder time taking advantage of the GI Bill’s promise of college education.69 Then there was housing. The suburbs that bloomed around American cities after the war, images of which are still summoned as symbols of midcentury familial prosperity, were built for white families. In William Levitt’s four enormous “Levittowns,” suburban developments which, thanks to government guarantees from the VA and the Federal Housing Association, provided low-cost housing to qualified veterans, there was not one black resident.70 Between 1934 and 1962, the government subsidized $120 billion in new housing; 98 percent of it for white families.

A different kind of list entirely is Colleges That Change Lives, a short list bearing the names of only forty very small schools utterly focused on building the kind of living and learning communities in which undergraduates engage in rigorous work done in close contact with faculty and with one another, and emerge well prepared for the world of work, and to be an engaged citizen of the world.15 The list was originally compiled by Loren Pope, a former education editor at the New York Times who became one of the nation’s first experts on college admission with the publication in 1990 of his best-selling book Looking Beyond the Ivy League: Finding the College That’s Right for You,

William Mitchell followed suit, halving his Olympic Theater’s admission prices and focusing almost exclusively on what he called “tragico-comico-illegitimate” productions: travesties of local events, topical commentaries, and Shakespearean burlesque (Julius Sneezer and Dars-de-Money). Shipbuilders

Swami Devi Dyal College Of Nursing Swami Devi Dyal College of Nursing was established in year 2006. The college is approved & recognized by Haryana Nursing Registration Council (HNRC), Indian Nursing Council (INC), New Delhi and is affiliated to Pt. B.D. Sharma University of Health Sciences, Rohtak. SWATCH BHARAT B.Sc Nursing Students of Swami Devi Dyal college of nursing organized awareness programme on SWATCH BHARAT along with Nursing Staff of General Hospital Sector -6 Panchkula Haryana. They delivered health education to patients and their relatives about the importance of cleanliness and proper disposal of refuse .Posters were displayed. Courses Offered Bachelor of Science Nursing (Co-education) Program Mode Regular Duration 4 Years No. of Seats 60 Eligibility 1) The applicant must have passed 10+2 exam of board of school education Haryana or any examination recognized as equivalent there to with Science (Physics, Chemistry, & Biology) and English (PCBE) with minimum 45% in aggregate marks (40% marks for the reserved category SC/ST). 2) Minimum Age limit: 17 years before 31st December of the admission session 2012. 3) Candidate must be medically fit and medical fitness certificate shall have to be produced at the time of admission. Fee Structure 60000/- Admission Procedure The admission to B. Sc Nursing Program will be made on the basis of the CET test conducted by Pt. B.D. Sharma University of Health Sciences, Rohtak. The management Quota seats (25% of the sanctioned intake including 15% seats for children/ward of NRI’s) for Nursing will be filled as per 1. CET-2012 merit ranking Conducted by Pt. B.D. Sharma University of Health Sciences, Rohtak. 2. Merit based on percentage of marks in 10+2 in Physics, Chemistry, Biology & English.

Many calls to adventure are puzzles waiting to be solved. Anyone can apply, but the price of admission is paid in imagination. As journeys unfold, new challenges arise and pressures mount. These successive tolls must too be paid in creativity and ingenuity, as they were by history’s most imaginative minds.

The most disastrous obstacle to labor unity in the 1850s was the reaction of native workers to the arrival of several million impoverished Irish and German laborers who came in a flood after European crop failures of the 1840s. These new immigrants provided cheap labour-power for the growth of New England factories as well as armies of raw muscle for railroad expansion and coalfields. They were met by the universal hostility of a native working class which rioted against them, evicted them from workplaces, refused them admission into trade unions, and tried to exclude them from the franchise. Partly rooted in economic rivalries in the labour market, the Yankee-versus-immigrant polarization in the working class also reflected a profound cultural antagonism that would hinder the efforts at labor unity for more than a century.

Yet biologists feel that animals are no strangers to aesthetic expression. The New Guinean bowerbird's nest decorations are as good an example as any. The thatched nests can be so large and well-constructed that they once were mistaken for the huts of timid people, who never showed up. The nests often have a doorway with carefully arranged colorful objects, such as berries, flowers, or iridescent beetle wings. The male who built the bower keeps flying in new ornaments, shifting everything around with a critical eye, fussing over the arrangement, moving back to look at the whole from a distant anglelike a human painter with his painting-and then continuing the rearrangement. He is very sensitive to the fading of his flowers, replacing them with fresh ones as soon as necessary. Young males build crude "practice" bowers, tearing them down, then starting over again, until the construction holds up as it should. They also frequently visit the completed bowers of adult males in the neighborhood and see how the ornaments are laid out. There are ample learning opportunities here, and it has been noted that bower decorations differ in color and arrangement from region to region, which suggests culturally transmitted styles. Is this art? One could counter that it isn't: howerbird males are genetically programmed to engage in this activity just to attract females. Yet, while it is true that females select mates on nest quality and their equivalent of a stamp collection, the argument is not nearly as good as it sounds. To contrast these birds with our species requires that one demonstrates that human art does not rest on an inborn aesthetic sense and is produced purely for its own sake, not to impress anyone else. Both are unlikely. In fact, Geoffrey Miller argues in a recent book that impressing others, especially members of the opposite sex, may be the whole point of human art! What if our artistic impulse is ancient, antedating modern humanity, and perhaps even our species? What if it rests on a delight in self-created visual effects and a penchant for certain color combinations, shapes, and visual equilibriums that we share with other animals? Would admission in any of these areas diminish the significance of and pleasure derived from human art? Isn't it possible that our basic distinctions in art, our musical scales, and our preference for symmetrical compositions, go deeper than culture, and relate to basic features of our perceptual systems?

I can hear them say: "You exaggerate! There are many good bishops who pray, who have the Faith, who are edifying . . ." They may have been saints, but as soon as they accept the false religious liberty, hence the secular State; false ecumenism, and hence the admission of many ways of salvation; liturgical reform, and hence the practical negation of the Sacrifice of the Mass; the catechism with all their errors and heresies - they are officially contributing to the revolution within the Church and to its destruction! The current Pope and bishops no longer hand down Our Lord Jesus Christ, but rather a sentimental superficial, charismatic religiosity, through which, as a general rule, the true grace of the Holy Ghost no longer passes. This new religion is not the Catholic religion; it is sterile, incapable of sanctifying society and the family.

The more intelligent adversaries of the new Constitution admit the force of this reasoning; but they qualify their admission by a distinction between what they call internal and external taxation. The former they would reserve to the State governments; the latter, which they explain into commercial imposts, or rather duties on imported articles, they declare themselves willing to concede to the federal head. This distinction, however, would violate the maxim of good sense and sound policy, which dictates that every power ought to be in proportion to its object; and would still leave the general government in a kind of tutelage to the State governments, inconsistent with every idea of vigor or efficiency.

The purchase of the Louisiana Territory from France in 1803, and the subsequent admission of a portion of that Territory into the Union as a State, afforded one of the earliest occasions for the manifestation of sectional jealousy, and gave rise to the first threats, or warnings (which proceeded from New England), of a dissolution of the Union. Yet, although negro slavery existed in Louisiana, no pretext was made of that as an objection to the acquisition.

Colleges are becoming more conscious of their roles — too frequently neglected — in social mobility. They’re recognizing how many admissions measures favor students from affluent families. They’re realizing that many kids admitted into top schools are emotional wrecks or slavish adherents to soulless scripts that forbid the exploration of genuine passions.

Like so many prophets before him, Muhammad never claimed to have invented a new religion. By his own admission, Muhammad’s message was an attempt to reform the existing religious beliefs and cultural practices of pre-Islamic Arabia so as to bring the God of the Jews and Christians to the Arab peoples. “[God] has established for you [the Arabs] the same religion enjoined on Noah, on Abraham, on Moses, and on Jesus,” the Quran says (42:13).

When President Eisenhower accepted the responsibility for the U-2 flights over the Soviet Union, no one would have questioned that he did this for correct and honorable reasons. National Aeronautics and Space Administrator (NASA) Keith Glennan had already made a public statement that the U-2 was operating out of Turkey as a NASA high-altitude, flight-research aircraft and had strayed over Russian territory inadvertently in high winds. Then, Nikita Khrushchev produced the wreckage of the U-2 deep in Russia near Sverdlovsk, it made a mockery of the NASA cover story; and when he produced the pilot alive and well, it demolished the rest of the plausible disclaimer. The CIA was caught without a plausible cover story, and the President had to choose. He could either discredit Allen Dulles and the CIA for operating that clandestine flight and a long series of flights without his knowledge, or he could, as Eisenhower did, stand up and take the blame himself on the basis that he knew of and had ordered the flights and was in complete control of everything done in the foreign arena by this Government. The latter choice would mean that the President of the United States is Commander in Chief during peacetime clandestine operations as he is in time of war. This is a totally new doctrine born of the vicissitudes of the Cold War. Many have considered this a very noble stand on the part of President Eisenhower, and it was. However, this public admission by the Chief of State that he had directed clandestine operations within another state is exactly the type of thing that reduces the prestige and credibility of United States in the family of nations to the condition described by Arnold Toynbee.

The American Medical Association not only represents the roughly 800,000 practicing physicians in the United States, but also sets the official standards for treatment for virtually every patient malady, and is instrumental in directing and controlling the supply of doctors entering medical school.  By virtue of an affiliated licensing body called the Liaison Committee on Medical Education (LCME), the AMA determines which medical schools receive its official accreditation, and for over a hundred years it has been very stingy with its approval process.  Furthermore, the AMA together with its close affiliate, the American Association of Medical Colleges,  conducts regular studies to assess the necessary supply of medical doctors and advises existing medical schools as well as state and federal regulators as to optimal admission levels for new students—and these too have been artificially and unnecessarily constricted[22].

David Foster Wallace articulated so vividly in this admission: “Everything I’ve ever let go of has claw marks on it.

Can you think of an older adult who hates their career? They may be good at it and it makes them a lot of money at it, but the passion is not there.  This person’s lack of passion will eventually begin to erode the quality of their work.  These are the types of people who get laid off first.  A wise person will pay attention to their passions as they progress in their career.  If they feel the fire dying, then it is time to begin training for a new career or a shift within the career.

In New York, playdate coaches charging $450 an hour train small children in the social skills that might help secure their admission to the most prestigious private schools.